Baba
Which dadas’ books to read
Namaskar,
Everyone wants to get a deeper and better understanding of Ananda Marga philosophy; whatever one's current standard may be, all want to increase their knowledge of Baba's eternal teachings.
Naturally then we are on the lookout for books. And one obvious question that comes to mind is, “Which Dada's or Didi's book should I read?” Because we all want to read something that will enhance our understanding.
So let us take a look - a brief overview of some of these publications - and evaluate what Baba says in this regard. Because Baba's straightforward declaration on this very topic is the very precise answer that we all need.
Dharmavedananda’s “Avt memoir” entwined with laokik family
Dada Bhaskarananda, Didi Ananda Mitra, and Dada Dharmavedananda all walk around in avadhuta / avdahutika dress, so they are supposed to renounce their worldly life and connection with their laokik family, yet they all bring in the baggage of their pre-AMPS life into their writings.
Take for example Dharmavedananda's book, "Travels with the Mystic Master. The essence of his entire book is that he is one of the first westerners to enter into the tantric cult and become an avadhuta. Yet throughout his book he goes against that very ideal. Dada D basks in countless childhood memories of his family life etc, yet the whole meaning of being an avadhuta is to take rebirth as a true tantrika and accept Baba as his everything, and not be bound or associate with one's prior worldly existence. But Dada Dharmavedananda's book is like one big stroll down memory lane.
By reading his book we learn about his high school friends, the narcotics he took, his mother's and father's occupations, plus we learn about his sister's interests, and we even learn the name of his dog. All of this is written about in minute detail in his so-called memoir of an avadhuta. Plus he also describes meeting with his laokik family members after becoming avadhuta - and that blatantly contravenes the code of an avadhuta. Verily over the years, Dada has been back to his native Chicago area, and he can say best whether he visited his laokik relatives. Dharmavedananda's book is meant to shed light on what it means to be an avadhuta, yet his own printed page goes against the most fundamental pillars of being an avadhuta of Tantra.
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Avadhuta conduct rules state, “No relation should exist with one's worldly family.” (32 Rules for Avadhuta, point #9)
Dada B & A Mitra drag dogmas into their writing
Next, both Bhaskarananda and Ananda Mitra drag their own dogmatic attachments to Sufism & Hinduism (in the case of Dada B), and Christianity & Buddhism (in the case of Didi) in their explanations of Ananda Marga ideology. That is why their books are also completely unreliable.
In brief, on page 100-101 of his book “Social Dynamics”, Bhaskarananda writes that neo-humanism is nothing but a renaming of the ancient Hindu teachings. Dada B says that Baba's divine and revolutionary concept of neo-humanism is a mere reworking of Hindu theology etc. Obviously this is entirely wrong, but Bhaskarananda writes like that due to his attachment and fascination with Hinduism.
And in so many instances Ananda Mitra uses faulty Buddhist parables and references to Christ to wrongly explain Ananda Sutram. This grave error happens repeatedly, in basically nearly every chapter and page of her text, “Commentary on…”, and from one printing (1981) to the next (1998). All the editions carry the same wrongs and dogmas.
Of course the most blatant stain about Ananda Mitra’s book is that she lacked the courage to write about Prout so she eliminated the entire fifth chapter of Ananda Sutram from her Commentary book.
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Who says Mother Teresa is a sadvipra? D Does
Some may say to read the book about Dada CN ji's - i.e. “When The Time Comes” by Devashish (Deva'shiis'a / Devashish / Devashiisa) a.k.a. Donald Acosta - as that will give us a right interpretation of Ananda Marga ideology. Unfortunately, when we look at this book we find various statements like, 'Mother Teresa was a sadvipra' & 'I went into nirvakalpa samadhi four times a day' etc. Let’s examine these statements one at a time.
Hundreds of Mother Teresa’s personal and private correspondences have become public and reveal her true status. In those letters she claims that she feels God has abandoned her and that she feels so far away and she even wonders if there even is a God. Yet on the podium - when in the public eye - she would regularly talk as if she and God were one. Even the general society has come to understand her duplicity and unsaintliness. But that blatant hypocrisy is not her only defect. Mother Teresa was not a vegetarian, and she failed to speak out against all the Christian dogmas. This proves that she was not even close to being a virtuous person, let alone sadvipra.
Ananda Marga ideology states, “A sádhu must be vegetarian.” (Ananda Vacanamrtam - 2, Keep Company with the Virtuous)
In so many discourses, Guru says to always point out religious dogma. That is one of the main works of a sadvipra. Yet through it all, Devashish put Mother Teresa alone as an example of a sadvipra in his book, even though she embraces and embodies countless religious dogmas. Thus anyone reading D’s book will get an entirely wrong understanding of Baba's ideal of a sadvipra. Such is D’s interpretation and applications of Ananda Marga ideology. And the worst part is that if the book gets printed again, then that grave mistake may not be repaired. It may remain there, “Mother Teresa was a sadvipra”, for the next generation to see.
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Conclusion: First read all of Guru’s books
By reading books by and about our acaryas, one is not going to get a clearer or more pristine understanding of Ananda Marga ideology. Rather one will be exposed to dogmatic concepts because all of the aforementioned "authors" and others drag their own previously held dogmas and attachments into AM philosophy when writing their books. That is the problem. And the other issue is that those mistakes do not get corrected from one printing to the next. Each edition of the book carries the same old defects. Sadly, their books are riddled with innumerable errors and falsehoods and misguide readers.
Considering all of the above and taking Baba as the Supreme Guru, the only way to proceed is to pay heed to His guideline. In the Senior Acarya Diary, Baba explicitly warns everyone that one should first study all the books of Ananda Marga philosophy and develop a crystal clear understanding before going on to read other books. Because AM is dharma and other writings are not. And if one does not first properly understand the teachings of Ananda Marga they will be confused or misguided by those other writings, such as those books written by our various acaryas etc. They will lack the vivek to discern wrong from right.
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So the only way to proceed is to first study all of Baba's books. That is the only way to understand AM ideology and the dharma of life. And that is Baba's explicit guideline for us all to follow.
Namaskar,
In Him,
Brahma Jyoti
Sadguru says, “Ánanda Márga alone is Dharma and all the rest are sectisms.” (1)
Ananda Marga philosophy states, “The books in Ananda Marga philosophy are all absolute knowledge. The proper mark of identity of absolute knowledge is that it must be universal, rational and psychological.” (2)
“Four times” samadhi yet afraid to stand against injustices
In his book, Devashish also proclaims that CN regularly went into nirvikalpa samadhi 4 times daily. Basically D is claiming that CN had the highest realisation, i.e. someone who is beyond all the shackles of the lower vrittis etc. Yet Candranathji was riddled with fears in organisational life and how scared to take a stand on MPD dogma. He would never come forward to fight against groupism etc. In that case, how can anyone really think that respected CN ji truly experienced nirvikalpa samadhi 4 times a day etc, since he himself was captive to such worldly fears. Yet that is what D wrote in his book and that is the mistaken understanding of nirvikalpa samadhi.
Not just these two examples, but on nearly each and every page of his book there are erroneous statements either about religion, yama and niyama, or various topics. Keep in mind here that the goal is not to put anyone down per se. The only aim is to see if by reading his book one can get a clearer understanding of Baba's ideology.
One may then ask then how did all this occur. It is unfortunate that to boost sales and gain prestige, brother Devashish resorts to falsehoods. CN ji himself never made such claims, yet when Devashish writes about CN ji, he prints absurd statements and then attributes them to CN ji. All for the sake of boosting sales. D’s main objective was to be a bestseller author, not a true and reliable biographer.
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References
1. Subhasita Samgraha - 1, The Call of the Supreme
2. Ananda Marga Philosophy in a Nutshell - 4, Prápta Vákya and Ápta Vákya
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section: Prabhat Samgiita ==
Note: Only those bhaktas who feel a deep spiritual vibration in their heart can understand this song in the depths of their core.
"Priyo ámár, keno náhi ele mor ghare, janam janam dhare,
jege áchi tava tare, priiti pradiipe..." (Prabhat Samgiita #4765)
Purport:
O’ my Parama Purusa, why did You not come to my home, by Your blessing, I remain awake for You birth after birth, age after age, holding the lamp of love which is filled with heartfelt longing for You. Myy most Adored, why have You not come to my abode.
O’ Parama Purusa, You are that Supreme Entity - the mohan of my soul. To receive You, I have decorated a'lpana' on the pathway of Your arrival. I have also spread the colourful fragrant pollen of the niip flower on the entrance gate of my home in honour of Your reception. Baba, by Your sweet will, I have trained the peacock of my manan so that my mind can dance with pure bhakti and ideation for You.
O’ my Parama Purusa, by Your mercy I have pulverised the noose of chain of samskaras. I have unlocked all the boosts and opened the doors of my home. By Your ahaetukii krpa', I have removed all the obstacles and bondages which were on my path towards divinity - towards You. After overcoming all fear and public shyness, with immense attraction and longing, I have desperately called You with a very strong desire. Baba, by Your kindness, now that I am chanting Your name with my inner self, I can see You present in my core. You are so gracious - my Dearmost. Please reside eternally in my I-feeling…
Notes for Prabhat Samgiita #4765:
[1] A'lpana': These are the colourful motifs, sacred art, or decorative painting done on a horizontal surface (walkway, patio etc) on auspicious occasions. Those who have attended DMC might have witnessed how on the foot path across the stage leading up towards Baba's dais there are some very decorative, colourful, attractive designs. In an artistic manner there is a brilliant array of flower pollen, flower petals, or any colorful scented fragrance which are soft and upon which someone can walk comfortably. This beautiful and colourful decoration is known as a'lpana' and it is meant to pay high respect and adoration to the Divine Entity. In our Marga this is used for Baba's holy and auspicious arrival.
[2] Ahaetukii krpa': Here Baba describes what is meant by ahaetukii, non-causal krpa’.
Ananda Marga philosophy states, “Scripture says that in this universe of ours, everything is causal. Everything is haetukii, everything is causal. Only three entities here are of non-causal character. One is transmutation of non-attributional entity into attributional faculty. And second one is creation of this universe, and third one, the krpa' of Parama Purus'a.”
[“Baba, Baba, Baba”]
Ananda Marga philosophy states, “Parama Purus'a is not to explain for His conduct when He does any krpa' or when He attracts anybody towards Him. So, these three entities, three items are of non-causal character. So, ahaetukii krpa', that is, non-causal blessing or, say, non-causal gratitude.” (1)
Reference
1. Unpublished discourse, transcribed from audio file, GD, 3 June 1989, Ananda Nagar
== Section: Important Teaching ==
Uselessness and futility of worldly knowledge
Baba says, "People wish to know everything but the human cranium is small, and the brain even smaller. So how much can one know? Also whatever one learns today one forgets tomorrow. Yes, one who was a Mahámohapádháya, a pandit, would no longer be able to remember the “sabdarupa” of “Nara” if after leaving his or her original occupation he or she became engaged in agricultural work. This is the situation that usually happens. So the main thing is “know all – know one”. What is the use of reading and forgetting so many books? If one reads more books one will forget more things and make more mistakes. So what is the use? No permanent benefit is derived from being a book-worm. I encourage the general education – laokika education – so that people can understand the shallowness of laokika knowledge." (1)
Note 1: Laukika knowledge: Anything related with the relative world-- i.e. all the facts and figures related with this ever-changing expressed universe whether they be mathematical theories, political treatises, or general gossip from the TV. All these things fall within the realm of laukika knowledge.
Note 2: In His above divine teaching, Baba guides us that intellectual progress is meaningless in the absence of spirituality. Only self-realisation is the real knowledge. When one does sadhana and studies dharmic scriptures then one realises how intellectual knowledge is completely futile for attaining perfect peace and eternal happiness. Whereas by atma-jinana (self-realisation) one will automatically know the 'ins' and 'outs' of everything. That is why knowing oneself is the real knowledge. Know one, know all.
Note 3: It is not impossible to satiate the heart with worldly knowledge since the human heart can only be satiated with the divine bliss attained through sadhana. But just talking about sadhana the whole day also will not bring eternal peace and happiness; one has to do sadhana. For example memorizing all the facets about sristi cakra (cycle of creation) will not lead to true spiritual realisation. For that one must perform meditation-- sadhana.
Final Note: The grand conclusion of Baba's above teaching is that the reason why intellectual knowledge is highly needed is so that one can understand its uselessness and futility.
Reference
(1) Ananda Vacanamrtam - 6, Self-Realization Is the Real Knowledge
== Section 4: Links ==
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